Joshua 7:11

KJV

Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put [it] even among their own stuff.

KJV (with Strong's)

Israel {H3478} hath sinned {H2398}, and they have also transgressed {H5674} my covenant {H1285} which I commanded {H6680} them: for they have even taken {H3947} of the accursed thing {H2764}, and have also stolen {H1589}, and dissembled {H3584} also, and they have put {H7760} it even among their own stuff {H3627}.

Complete Jewish Bible

Isra'el has sinned. Yes, they have violated my covenant, which I commanded them. They have taken some of what was to have been set aside for destruction. They have stolen it, lied about it and put it with their own things.

Berean Standard Bible

Israel has sinned; they have transgressed My covenant that I commanded them, and they have taken some of what was devoted to destruction. Indeed, they have stolen and lied, and they have put these things with their own possessions.

American Standard Version

Israel hath sinned; yea, they have even transgressed my covenant which I commanded them: yea, they have even taken of the devoted thing, and have also stolen, and dissembled also; and they have even put it among their own stuff.

Commentary

### SUMMARY
Joshua 7:11 serves as God's direct and profound revelation, articulating the precise reason for Israel's unexpected and humiliating defeat at Ai. Following their miraculous and divinely empowered victory at Jericho, the Israelites suffered a significant setback against a seemingly inferior foe, leading Joshua to deep distress and questioning. This pivotal verse clarifies that the military failure was not due to God's abandonment or lack of power, but rather a direct and severe consequence of corporate disobedience and a breach of the covenant within the Israelite camp, specifically through the taking of forbidden spoils.

### CONTEXT
* **Literary Context:** This verse immediately follows Israel's demoralizing defeat at Ai, a stark and perplexing contrast to their recent, miraculous triumph at Jericho. In the preceding chapter, God had given explicit and stringent instructions regarding the spoils of Jericho: all precious metals were to be consecrated to the Lord's treasury, while everything else was to be utterly destroyed as "the accursed thing" (Hebrew: *ḥērem*). Taking anything from these devoted items was strictly forbidden, as clearly commanded in [Joshua 6:18](/joshua/6-18 "Joshua 6:18 - Command Regarding the Accursed Thing"). The narrative of [Joshua 7](/joshua/7 "Joshua 7 - Achan's Sin and Defeat at Ai") opens with Israel's inexplicable defeat at Ai, causing Joshua and the elders to prostrate themselves before the Ark, lamenting and questioning God's presence and purpose ([Joshua 7:6-9](/joshua/7-6 "Joshua 7:6-9 - Joshua's Lament")). God abruptly interrupts Joshua's prayer with this blunt declaration in [Joshua 7:10-11](/joshua/7-10 "Joshua 7:10-11 - God's Revelation of Sin"), revealing the hidden sin that had provoked divine wrath, compromised their holiness, and led to their weakness before their enemies. The subsequent verses detail the identification and punishment of Achan, the perpetrator of the sin, and the restoration of God's favor to Israel.

* **Historical & Cultural Context:** The concept of *ḥērem* (the "accursed thing" or "devoted thing") is absolutely central to understanding this passage. In the ancient Near East, *ḥērem* referred to something set apart, often for destruction, to a deity. For Israel, it signified items or people utterly devoted to Yahweh, usually in the context of holy war, where spoils were either destroyed or dedicated to the sanctuary, never for personal gain. This practice underscored God's absolute sovereignty over the land and its inhabitants, and Israel's role as His instrument of judgment. To take from the *ḥērem* was not merely theft but profound sacrilege—a direct affront to God's holiness and His rightful claim. Furthermore, Israel's identity and success were intrinsically tied to the Mosaic Covenant, a conditional agreement where obedience brought blessing and protection, as outlined in [Deuteronomy 28:1-14](/deuteronomy/28-1-14 "Deuteronomy 28:1-14 - Blessings for Obedience"), while disobedience invoked curses and divine judgment, as warned in [Deuteronomy 28:15-68](/deuteronomy/28-15-68 "Deuteronomy 28:15-68 - Curses for Disobedience"). The incident at Ai dramatically illustrates the immediate and severe consequences of violating this foundational covenant.

* **Key Themes:** Joshua 7:11 powerfully articulates several foundational themes crucial to the book of Joshua and the broader Old Testament narrative. Firstly, it highlights **Corporate Responsibility** or corporate solidarity, where the sin of one individual (Achan, though unnamed in this verse) is attributed to the entire nation ("Israel hath sinned"). This underscores the interconnectedness of the covenant community, where the actions of a single member, especially regarding covenant faithfulness, can profoundly affect the entire group, bringing judgment or hindering blessing. Secondly, the verse explicitly states **Covenant Transgression**, emphasizing that taking the forbidden items was a direct violation of God's covenant commands. God's relationship with Israel was predicated on obedience, and this act was a clear breach, leading to the withdrawal of divine favor and protection. Thirdly, it reveals the **Seriousness of Disobedience** and the multifaceted nature of sin. God categorizes Achan's actions not merely as taking, but also as "stolen" and "dissembled" (deceived/lied), indicating a deliberate, deceitful, and calculated act of rebellion against God's explicit command, not a simple oversight. Finally, the presence of "the accursed thing" among Israel's possessions speaks to the **Holiness of God** and the defilement of the camp. A holy God cannot fully dwell among or fight for a people harboring such defilement, which compromised their sacred relationship and spiritual purity.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Accursed thing (Hebrew, _chêrem'_):** This term (H2764) refers to something "devoted" or "set apart" to God, often for complete destruction, especially in the context of holy war. At Jericho, it designated spoils that were forbidden for human use or personal gain, as they were consecrated to the Lord as the "firstfruits" of conquest. To take from the *ḥērem* was an act of profound sacrilege, directly defying God's absolute claim over all things and violating divine ownership and holiness, bringing defilement and judgment upon the perpetrator and, by extension, the entire community.
* **Transgressed (Hebrew, _ʿâbar'_):** The verb *ʿâbar* (H5674) literally means "to pass over" or "to cross a boundary." In a moral or legal sense, it signifies violating a command, breaking a law, or crossing a forbidden line. Here, it denotes a deliberate breach of the covenant stipulations that God "commanded them," indicating a conscious and intentional act of defiance against divine authority and the established terms of their sacred relationship with Yahweh. It highlights a crossing of a clear moral and spiritual boundary.
* **Dissembled (Hebrew, _kâchash'_):** This verb (H3584) implies denying, deceiving, or hiding. It suggests more than simply taking and concealing the forbidden items; it points to a deliberate act of deceit, an attempt to hide the transgression from both God and fellow Israelites. This adds a layer of premeditation and moral culpability to Achan's sin, highlighting not only the act of theft but also the accompanying dishonesty, feigned innocence, and lack of repentance.

#### Verse Breakdown
* **"Israel hath sinned":** This opening declaration immediately establishes the principle of corporate solidarity. Although only one individual (Achan) committed the act, God attributes the sin to the entire nation. This reflects the Old Testament understanding that the covenant community functions as a unified body, and the sin of a member, particularly one that violates the covenant, affects the purity and standing of the whole. It signifies that the entire camp was defiled and therefore under divine displeasure, leading to the withdrawal of God's protective presence.
* **"and they have also transgressed my covenant which I commanded them":** This clause specifies the nature of the sin: it is a direct breach of the covenant God had established with Israel. The phrase "which I commanded them" underscores the explicit nature of the divine instruction regarding the spoils of Jericho, making the transgression a deliberate act of disobedience against a known and clear divine will. This covenantal breach is the fundamental root cause of God's wrath and Israel's vulnerability.
* **"for they have even taken of the accursed thing":** This identifies the specific forbidden act. The "accursed thing" (*ḥērem*) was consecrated to God and forbidden for personal gain. Taking it constituted sacrilege, a direct theft from God, and a defilement of the sacred. This act was not merely a violation of a rule but an assault on God's holiness and His rightful claim over the firstfruits of their conquest, demonstrating a profound disrespect for divine authority.
* **"and have also stolen, and dissembled also":** These phrases further characterize the nature and severity of the transgression. "Stolen" explicitly labels the act as theft, not just a casual taking, emphasizing the illicit acquisition of property that belonged to God. "Dissembled" (or "deceived/lied") adds the element of deceit and concealment. Achan not only took what was forbidden but also actively hid it, attempting to evade detection and accountability, compounding his sin with dishonesty and a lack of remorse.
* **"and they have put [it] even among their own stuff":** This final clause highlights the consequence of the act: the accursed thing was integrated into the camp's possessions. This act of mixing the holy/forbidden with the common/personal defiled the entire community. The presence of the *ḥērem* within their midst compromised Israel's purity and broke the covenant, leading to the withdrawal of God's protective presence and power, and ultimately, to their defeat.

#### Literary Devices
Joshua 7:11 employs several powerful literary devices to convey its urgent message and underscore the gravity of the situation. The most prominent is **Corporate Representation** (often understood as a form of **Metonymy** or **Synecdoche**), where "Israel" stands in for Achan, the individual perpetrator. This emphasizes the profound impact of individual sin on the entire covenant community, making the nation corporately responsible for the actions of one of its members and highlighting the interconnectedness of God's people. The verse also utilizes **Repetition** and **Emphasis** through the repeated use of "and also" ("and they have also transgressed... and have also stolen, and dissembled also, and they have put [it] even among their own stuff"). This cumulative listing underscores the multifaceted nature of the transgression, highlighting the layers of disobedience, theft, and deceit involved, building a sense of the sin's comprehensive nature. Furthermore, the direct, declarative nature of God's speech functions as a **Divine Oracle**, delivering an authoritative and unambiguous pronouncement of judgment and the precise reason for Israel's defeat, thereby establishing divine accountability for human actions. There is also an implicit **Contrast** with the preceding chapter, where Israel's obedience led to miraculous victory at Jericho, setting up the stark reality that disobedience, even by one, can lead to defeat and divine disfavor.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 7:11 is a foundational text for understanding the interconnectedness of sin, holiness, and divine judgment within the covenant community. It powerfully illustrates the principle of corporate solidarity, where the purity and standing of the entire group are affected by the actions of its individual members, especially when those actions constitute a direct breach of divine command. This passage underscores God's absolute holiness and His intolerance for sin within His consecrated people. It teaches that unconfessed and unaddressed sin creates a barrier between God and His people, hindering His blessing and protection. The severity of the consequences for Achan's sin, and its impact on the entire nation, highlights the gravity of disobedience and the necessity of maintaining covenant faithfulness for the well-being and success of the community. This incident serves as a stark warning against covetousness and the deceptive nature of hidden sin, emphasizing that nothing is truly hidden from God and that His justice demands a response to unholiness.

* [Deuteronomy 28:15](/deuteronomy/28-15 "Deuteronomy 28:15 - Consequences of Disobedience")
* [1 Corinthians 5:6](/1_corinthians/5-6 "1 Corinthians 5:6 - Leaven of Sin")
* [Romans 6:23](/romans/6-23 "Romans 6:23 - Wages of Sin")

### REFLECTION AND APPLICATION
Joshua 7:11 offers timeless and profound lessons for believers and communities today. It serves as a potent reminder that sin, even when committed by one person and concealed, can have far-reaching and detrimental consequences that impact an entire community, family, or organization. This passage challenges us to consider the pervasive nature of sin and its potential to hinder God's work and blessing among us. It calls for a deep commitment to personal and corporate integrity, recognizing that our actions, both visible and hidden, contribute to the spiritual health of the collective body. Just as God required Israel to deal decisively with the "accursed thing," so too are we called to identify and confess sin, both individually and corporately, to restore fellowship with God and experience His unhindered presence and power. This demands transparency, humility, and a willingness to confront uncomfortable truths for the sake of purity and spiritual vitality, ensuring that our lives and communities are truly set apart for God's holy purposes.

#### Questions for Reflection
* **In what ways might hidden sin in one individual or group impact the broader community today, even if not in the same direct, punitive manner as in ancient Israel?**
* **How does this passage challenge our understanding of personal responsibility versus corporate solidarity within the church or other communities?**
* **What "accursed things"—whether materialism, pride, unforgiveness, or other forms of disobedience—might we be tempted to harbor in our lives or communities that hinder God's blessing and presence?**
* **How can we cultivate a culture of transparency, confession, and accountability within our spiritual communities that honors God's holiness and promotes corporate purity?**

### FAQ
**Why did God punish all of Israel for Achan's sin?**

Answer: God's judgment on all of Israel for Achan's sin highlights the Old Testament principle of corporate solidarity. In the covenant community, the actions of one member, particularly a significant breach of covenant like taking the *ḥērem*, were seen as defiling the entire camp and compromising its relationship with a holy God. Israel was a unified body, and Achan's sin was not merely a private act but a corporate transgression against the covenant that affected the entire nation's standing before God. His sin brought "trouble" (Achor means "trouble") upon the whole community, leading to the withdrawal of divine protection and the defeat at Ai. This demonstrated the seriousness of covenant obedience and God's demand for holiness from His people, emphasizing that the purity of the collective was paramount for their success in the Promised Land.

**What was the "accursed thing" and why was it so serious?**

Answer: The "accursed thing" (Hebrew: *ḥērem*) refers to something "devoted" or "set apart" to God, often for complete destruction, especially in the context of holy war. At Jericho, God commanded that all spoils, except precious metals for the treasury, be utterly destroyed. Taking from the *ḥērem* was a grave act of sacrilege because it defied God's explicit command, stole what was consecrated to Him, and violated His holiness and ownership. It was not merely theft but a profound act of rebellion against divine authority, defiling the perpetrator and, by extension, the entire community, thus breaking the covenant and incurring divine wrath. It represented a direct challenge to God's sovereignty and His right to the firstfruits of their conquest.

**Does God still punish communities for individual sins today in the same way He did Israel?**

Answer: While the New Covenant emphasizes individual salvation and responsibility before God, the principle that sin has relational and communal consequences remains. The church, as the body of Christ, is called to holiness, and unaddressed sin within the community can still grieve the Holy Spirit, hinder corporate blessing, damage witness, and sow discord. While God does not typically bring military defeat upon nations today in the same direct, immediate, and physical manner as He did Israel, the New Testament warns about the "leaven" of sin that can spread ([1 Corinthians 5:6](/1_corinthians/5-6 "1 Corinthians 5:6 - Leaven of Sin")) and the need for purity within the church ([Ephesians 5:27](/ephesians/5-27 "Ephesians 5:27 - Christ's Goal for the Church")). The consequences of sin, whether individual or corporate, still manifest as broken fellowship, loss of spiritual power, and a compromised testimony, emphasizing the ongoing need for confession, repentance, and church discipline to maintain the purity and effectiveness of the body of Christ.

### CHRIST-CENTERED FULFILLMENT
Joshua 7:11, with its stark revelation of corporate sin and its devastating consequences, finds profound Christ-centered fulfillment in the person and work of Jesus. The "accursed thing" that brought defilement and judgment upon Israel ultimately points to the universal problem of sin, which separates humanity from a holy God. Humanity, corporately and individually, has "transgressed God's covenant" through disobedience, incurring the curse of the law. However, Christ became the ultimate "accursed thing" for us, taking upon Himself the full weight of God's wrath and the curse of sin. As [Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse") declares, "Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, 'Cursed is everyone who is hanged on a tree.'" He, who knew no sin, was made "to be sin for us" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")), bearing the defilement and judgment that was rightfully ours. Through His perfect obedience, Christ fulfilled the covenant's demands, and through His sacrificial death, He cleansed us from all unrighteousness, making it possible for a new covenant community—the Church—to be established, purified by His blood ([Hebrews 9:14](/hebrews/9-14 "Cleansing by Christ's Blood")). Unlike Old Testament Israel, whose corporate purity depended on the obedience of all its members and resulted in immediate temporal judgment for sin, the Church's purity is grounded in Christ's finished work, and believers are called to confess their sins to a faithful God who forgives and cleanses ([1 John 1:9](/1_john/1-9 "Confession and Forgiveness")). Thus, what Achan's sin exposed—the devastating power of sin and the necessity of divine intervention—is ultimately and perfectly addressed in the redemptive work of Christ, who enables us to live as a holy people, no longer harboring the "accursed thing" of sin, but rather walking in the light of His grace and righteousness.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 5:1

¶ But a certain man named Ananias, with Sapphira his wife, sold a possession,

Acts 5:2

And kept back [part] of the price, his wife also being privy [to it], and brought a certain part, and laid [it] at the apostles' feet.

Joshua 6:17

¶ And the city shall be accursed, [even] it, and all that [are] therein, to the LORD: only Rahab the harlot shall live, she and all that [are] with her in the house, because she hid the messengers that we sent.

Joshua 6:19

But all the silver, and gold, and vessels of brass and iron, [are] consecrated unto the LORD: they shall come into the treasury of the LORD.

Hebrews 4:13

Neither is there any creature that is not manifest in his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do.

Acts 5:9

Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband [are] at the door, and shall carry thee out.

Joshua 7:20

And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done: